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(0.42) (Amo 4:3)

tn The Hiphil verb form has no object. It may be intransitive (F. I. Andersen and D. N. Freedman, Amos [AB], 425), though many emend it to a Hophal.

(0.42) (Dan 11:32)

tn Heb “know.” The term “know” sometimes means “to recognize.” In relational contexts it can have the connotation “recognize the authority of, be loyal to,” as it does here.

(0.42) (Jer 22:16)

tn Heb “Is that not what it means to know me?” The question is rhetorical and expects a positive answer. It is translated in the light of the context.

(0.42) (Jer 19:5)

tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.

(0.42) (Isa 30:14)

tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”

(0.42) (Isa 7:6)

tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”

(0.42) (Pro 31:10)

tn Heb “gems.” It is not known which particular gem the term refers to or whether it means gems in a generic sense.

(0.42) (Pro 26:25)

tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).

(0.42) (Pro 24:28)

tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness.

(0.42) (Pro 21:22)

tn Heb “the strength of its confidence” or “its trusted strength.” The word “strength” may refer by metonymy to the place of strength, i.e., “the stronghold.”

(0.42) (Pro 20:25)

sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.

(0.42) (Pro 20:21)

sn The Hebrew verb means “enriched, made fruitful, prospered.” Whatever the inheritance was, it will not reach its full potential or even remain permanent.

(0.42) (Pro 20:8)

tn The infinitive construct דִּין (din, “to judge”) indicates purpose (so NIV, NCV), even though it does not have a preposition with it.

(0.42) (Pro 15:9)

tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future; it still speaks of a general truth.

(0.42) (Pro 14:29)

sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.

(0.42) (Pro 11:19)

tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.

(0.42) (Pro 10:24)

tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”

(0.42) (Pro 8:17)

tn The verb אָהֵב (ʾahev, “to love”) is stative, so in the imperfect form it is future tense. It still states a general truth.

(0.42) (Pro 1:4)

sn As this second clause does not begin with “and” in Hebrew, it may be understood as an expansion what it means to impart shrewdness.

(0.42) (Psa 91:1)

sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).



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